Legba is the clearest single case in the atlas of a deity whose function survived the Atlantic crossing intact. In Haitian Vodou, Papa Legba opens the ceremony, holds the gate between the living and the lwa, and is saluted before anyone else, exactly as in Benin. The name is the same word. The office is the same office. What changed is the iconography: in Haiti he is commonly pictured as an old man with a stick and a straw hat, associated with Saint Peter and his keys, and that association is a Caribbean development formed under Catholicism, not something carried from the Fon side.
The atlas holds the two as separate entries for that reason. Papa Legba belongs to Haitian Vodou, a religion formed in the Caribbean, and Legba belongs to vodun in Benin and Togo, a religion that never stopped being practised where it began. Treating them as one row would collapse a real distinction and would quietly make the African tradition into a footnote to its diaspora, which is the error the whole seed batch was written to avoid.
Related figures stand at the same post elsewhere in West Africa. Among the Yoruba, Eshu occupies the crossroads and the messenger's office, and Eshu and Legba have influenced one another across a border that divination systems, trade and marriage have always crossed. They are neighbours and cousins rather than the same being, and the atlas records the resemblance without asserting an identity.